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Nidah 014: Bedikah cloth for husband

Avrohom Meyer Kohn asks:

Until daf 14, there was constant concern for lebo nokfo and reduced
peru urvu, even for an event that happened 24 hours ealier or maybe
much longer.  Now the Mishna discusses a bedika for the husband right
after tashmish and there is no concern whatsoever for lebo nokfo,
while at the same breath it discusses a chiyuv chatos.  Why was there
until now a concern for lebo nokfo and now it somehow became irrelevant?

Avrohom Meyer Kohn
----------------------------------------------
The Kollel replies:

1. The Tosfos Yom Tov on the Mishnah here writes that according to
Rashi and the Bartenura, the Mishnah is referring to a woman who
occupies herself with Taharos food. Such a woman is required to
examine herself after Tashmish to ensure that she did not have a flow
of Dam as a result of Tashmish (see Rashi to 11b, DH Migo), which
would cause her to be Metamei the Taharos food that she touches. The
concern of "Libo Nokfo" is not strong enough to push aside the need
for a Bedikah which is required by Halachah and is not merely a
Chumra. According to this, a woman who does not deal with Taharos
food does not require a Bedikah for Tashmish at all, and therefore it
is *forbidden* for her to examine herself in order to avoid "Libo Nokfo."

2. This is also stated by the Rosh at the beginning of the second
chapter. He writes that the Mishnah (13a) which teaches that it is
praiseworhty to check a lot is only discussing a woman who deals with
Taharos, while, in contrast, a woman who does not deal with Taharos
should not check herself a lot in order to avoid "Libo Nokfo." The
Gemaras that you mentioned that are concerned about "Libo Nokfo" are
discussing scenarios in which a Bedikah is not required by Halachah.

3. Another way of understanding why "Libo Nokfo" applies only in
cases where there is no obligation to examine may be seen in the
words of Rabeinu Chananel, cited by the Chidushei ha'Ramban (12a, end
DH v'Ha d'Baya). He writes that the husband knows that an examination
is not required by Halachah merely for relations with her husband.
Therefore, if the husband sees his wife checking, he does not think
that she is merely being stringent on herself but rather he assumes
that she must have had a feeling of bleeding. Accordingly, the
husband thinks that she must have seen blood on the Bedikah cloth and
afterwards the cloth was lost, and he separates himself from his wife
and Peru u'Revu is thus reduced. This is why Chazal said that if the
Halachah does not require a Bedikah, it must not be done.

Kol Tuv,
Dovid Bloom



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